iently to take in the
idea that a believing mind may feel it a duty to surrender itself
boldly to the intellectual chances and issues of the inquiry, and to
"let its thoughts take their course in the confidence that they will
come home at last." It may be we ourselves who "have not faith enough
to be patient of doubt"; there may be others who feel that if what they
believe is real, they need not be afraid of the severest revisal and
testing of the convictions on which they rest; who feel that, in the
circumstances of the time, it is not left to their choice whether these
convictions shall be sifted unsparingly and to the uttermost; and who
think it a venture not unworthy of a Christian, to descend even to the
depths to go through the thoughts of doubters, if so be that he may
find the spell that shall calm them. We do not say that this book is
the production of such a state of mind; we only think that it may be.
One thing is clear, wherever the writer's present lot is cast, he has
that in him which not only enables him, but forces him, to sympathise
with what he sees in the opposite camp. If he is what is called a
Liberal, his whole heart is yet pouring itself forth towards the great
truths of Christianity. If he is what is called orthodox, his whole
intellect is alive to the right and duty of freedom of thought. He will
therefore attract and repel on both sides. And he appears to feel that
the position of double sympathy gives him a special advantage, to
attract to each side what is true in its opposite, and to correct in
each what is false or inadequate.

What, then, is this investigation, and what course does it follow? At
the first aspect, we might take it for one of those numerous attempts
on the Liberal side, partly impatient, partly careless of Christianity,
to put a fresh look on the Christian history, and to see it with new
eyes. The writer's language is at starting neutral; he speaks of our
Lord in the language indeed of the New Testament, but not in the usual
language of later Christian writers. All through, the colour and tone
is absolutely modern; and what would naturally be expressed in familiar
theological terms is for the most part studiously put in other words.
Persons acquainted with the writings of the late Mr. Robertson might be
often reminded of his favourite modes of teaching; of his maxim that
truth is made up of two opposites which seem contradictories; of the
distinction which he was so fond of